9 For it is written in the law of Moses, "You shall not muzzle an ox while it treads out the grain." Is it for the oxen that God cares,
*Minor differences ignored. Grouped by changes, with first version listed as example.
For it is written - Deuteronomy 25:4.
In the law of Moses - See the note at Luke 24:44.
Thou shalt not muzzle the mouth - To muzzle means, "to bind the mouth; to fasten the mouth to prevent eating or biting" - Webster. This was done either by passing straps around the mouth, or by placing, as is now sometimes done, a small "basket" over the mouth, fastened by straps to the horns of the animal, so as to prevent its eating, but not to impede its breathing freely. This was an instance of the humanity of the laws of Moses. The idea is, that the ox should not be prevented from eating when it was in the midst of food; and that as it labored for its owner, it was entitled to support; and there was a propriety that it should be permitted to partake of the grain which it was threshing.
That treadeth - This was one of the common modes of threshing in the east, as it is with us; see the note and illustration on Matthew 3:12.
The corn - The "grain," of any kind; wheat, rye, barley, etc. Maize, to which we apply the word "corn," was then unknown; see the note at Matthew 12:1.
Doth God take care for oxen? - Doth God take care for oxen only? Or is not this rather "a principle" which shows God's care for all that labor, and the humanity and equity of his laws? And if he is so solicitous about the welfare of brutes as to frame an express law in their behalf, is it not to be presumed that the same "principle" of humanity and equity will run through all his dealings and requirements? The apostle does not mean to deny that God does take care for oxen, for the very law was proof that he did; but he means to ask whether it is to be supposed that God would regard the comfort of oxen and not of people also? Whether we are not to suppose that the same principle would apply also to those who labor in the service of God? He uses this passage, therefore, not as originally having reference to people, or to ministers of the gospel, which cannot be; but as establishing a general "principle" in regard to the equity and humanity of the divine laws; and as thus showing that the spirit of the law of God would lead to the conclusion that God intended that the laborer everywhere should have a competent support.
Thou shalt not muzzle the mouth of the ox - See this largely explained in the note on Deuteronomy 25:4 (note).
Doth God take care for oxen? - This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature? He could not reprobate an ox, because the Lord careth for oxen; and surely he cannot reprobate a man. It may be said the man has sinned but the ox cannot. I answer: The decree of reprobation is supposed to be from all eternity; and certainly a man can no more sin before he exists, than an ox can when he exists.
For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for (i) oxen?
(i) Was it God's proper intention to provide for oxen, when he made this law? For there is not the smallest thing in the world, but that God has a concern for.
For it is written in the law of Moses,.... Deuteronomy 25:4
Thou shalt not muzzle the mouth of the ox that treadeth out the corn. The manner of threshing, or beating out the corn among the Jews, was not the same with ours; it was not done by the flail, at least not always, but by the means of oxen; and by these not only treading upon it to and fro, but drawing a wooden instrument after them, the bottom of which was stuck with iron teeth, and the top of it filled with stones, to press it down close by the weight thereof; the sheaves put in proper form, the oxen were led to and fro upon them, drawing this threshing instrument after them, by which means the grain was separated from the husk and ear (g); see Isaiah 41:15 The learned Beckius (h) has given us a figure of this instrument, and the manner of using it: now according to this law, whilst the ox was thus employed, its mouth was not to be muzzled, but it might freely eat of the corn it trod upon, excepting, the Jews say (i), what was dedicated to sacred uses. They give many rules relating to this law, and particularly observe, that it is to be extended to all sorts of creatures, as well as the ox, and to all sorts of business (k); and that what is said of the ox, is much more to be observed with respect to men (l); and which agrees with the apostle's reasoning here:
doth God take care for oxen? yes, he does, and for creatures of less importance than they, even the fowls of the air, and the most worthless of them, sparrows, two of which are sold for a farthing; but not for them only, nor principally, but chiefly for men.
(g) Ben Melec. in 2 Sam. xii. 31. & Jarchi in Isaiah. xli. 1, 5. (h) Not. in Targum in 1 Chron. xx. 3. p. 210. Vid. Surenhusii Biblos Kattallages, p. 535. (i) Maimon. & Bartenora in Misn. Meilah, c. sect. 6. & Trumot, c. 9. sect. 3. (k) Jarchi in loc. Maimon. Hilch. Shecirot, c. 13. sect. 1, 2, 3. Moses Kotsensis Mitzot Tora, pr. neg. 184. & affirm. 91. (l) T. Bab. Bava Metzia, fol. 88. 2.
ox . . . treadeth . . . corn-- (Deuteronomy 25:4). In the East to the present day they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or else drawing a threshing instrument over them (compare Micah 4:13).
Doth God . . . care for oxen?--rather, "Is it for the oxen that God careth?" Is the animal the ultimate object for whose sake this law was given? No. God does care for the lower animal (Psalm 36:6; Matthew 10:29), but it is with the ultimate aim of the welfare of man, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the case of man, the ultimate object of the law; and that the human (spiritual as well as temporal) laborer is worthy of his hire.
Doth God - In this direction. Take care for oxen - Only? Hath he not a farther meaning? And so undoubtedly he hath in all the other Mosaic laws of this kind.
*More commentary available at chapter level.